jurnal komunitas 7 (1) (2015): 25-36. doi: 10.15294

Jurnal Komunitas 7 (1) (2015): 25-36. DOI: 10.15294/komunitas.v7i1.3336

JURNAL KOMUNITASResearch & Learning in Sociology and Anthropology

http://journal.unnes.ac.id/nju/index.php/komunitas

The Role of Social and Cultural Values in Public Education in Remote Island: a Case Study in

Karimunjawa Islands, Indonesia

Yety Rochwulaningsih 1

1 Graduate School of History Diponegoro University

Permalink/DOI: http://dx.doi.org/10.15294/komunitas.v7i1.3336

Received : Feb 2015; Accepted: Marc 2015; Published: March 2015

AbstractThis paper aims to analyze education problems in remote islands especially in Parang island of Karimunjawa Islands, Indonesia. Specifi cally, this paper aims to identify socio-cultural values and its role in education both formal and nonformal. The research was conducted in the Parang Island one of thousand remote islands in Indonesia. The result shows that education in Parang island encounter strategic issues including the teacher attendance who mostly comes from outside of the island. Their mobility of certain matters force the teachers to go out from the island but sometime because of geographical condition their return to the island is unable to be ensured. This natural constraints precisely construct typical socio-cultural values especially in local education. The values which include multiculturalism, mutual cooperation, and togetherness has integrated into some subjects such as, Citizenship Education, Indonesian Language, Islamic Education, and some local contents such as Marine Education. It has been internalized into empirical experiences of the students as part of marine community that is typically open and egalitarian in character. Meanwhile, Islamic tend to be patterned in syncretism which promote balance and harmony of life. These values have been practices transmitted in religious education such as madrasah and some of informal Islamic institutions. The multiculturalism live, in harmony is eff ectively socialized through education, family life and community.

AbstrakArtikel ini mengkaji permasalahan bagaimana kondisi pendidikan di Pulau Parang sebagai pulau terpencil berlangsung dan bagaimana peranan nilai-nilai sosial budaya di dalamnya. Hasil penelitian menunjukkan bahwa pendidikan di Pulau Parang menghadapi berbagai persoalan strategis antara lain eksistensi guru tetap yang hampir semuanya berasal dari luar pulau dengan mobilitas yang tinggi harus sering ke luar pulau dan karena gelombang laut yang besar sering tidak dapat dipastikan waktu kembalinya ke Pulau Parang. Kendala alamiah ini justru mengkonstruksi nilai-nilai sosial budaya khas Pulau Parang yang berperan penting dalam beragam pendidikan. Nilai multikulturalisme, sambatan, tolong menolong, dan kebersamaan diinternalisasikan secara intensif melalui mata pelajaran IPS, PKN, BI dan PAI yang dintegrasikan dalam pengalaman empirik murid yang multietnik sebagai etnik maritime dengan karakter terbuka dan egaliter. Nilai-nilai religiusitas keIslaman yang cenderung bercorak sinkritisme mengedepankan keseimbangan dan keselarasan hidup ditransmisikan dalam pendidikan Madrasah Diniyah Mathali’ul dan beberapa ‘pondok’ perseorangan. Nilai-nilai multikulturalisme disosialisasikan secara efektif melalui pendidikan, keluarga dan masyarakat.

Keywords: Socio-cultural; remote island; maritime ethinic; multiculturalism

How to Cite: Rochwulaningsih, Y. 2015). The Role of Social and Cultural Values in Public Education in Remote Island: A Case Study In Karimunjawa Island, Indonesia. Jurnal Komunitas, 7(1):1-16. doi:http://dx.doi.org/10.15294/komunitas.v7i1.3336

© 2014 Semarang State University. All rights reserved

UNNES JOURNALS Corresponding author :

Address: Graduate School of History Diponegoro UniversityEmail : [email protected]

Jurnal Komunitas 7 (1) (2015): 1-16 2

UNNES JOURNALS

INTRODUCTION Education system in Indonesia today tend to be generalized at any level without consi-dering geographical conditions and level of society development although in the 2003 National Education System Law has stated that Indonesian citizens who lived in re-mote areas or underdeveloped indigenous communities are subjected for special ser-vice education. Article 32, paragraph 2 has explained that a special service education is designed for students in remote or under-developed areas, indigenous communities and/or victims of natural disasters, social disasters, and those who are economically incapable. The mandate of the Act is not yet realized in practical level. As an example is Parang island of Karimunjawa Islands which geographically is isolated and remote. The island face typical problems to develop for-mal education that has dynamic infl uences.

Parang is one of the 27 islands under Karimunjawa Islands sub-district of Jepa-ra. The island has 1.897 populations, most of them has low of educational level they even did not complete primary or elemen-tary school. Those who wants to get a higher education (junior/senior/ vocational high) must leave form the island to Karimunjawa island or Jepara. It is caused of limitation of education service and condition of the people who are generally uneducated, be-sides the mystical life is so strong and be-lieved by the locals as supernatural forces (Rochwulaningsih, 2011).

Parang population as multiethnic and pluralistic society which is consisted of Ja-vanese, Madurese, Flores, Bugis and Buton ethnics. The ethnic background is certainly related to the high migration rate in locals tradition and is infl uenced by their tradi-tional perspective that sea as an open space which is common property right and freely access for anyone. This perspective is also le-gitimate when traditional rulers applied the free ocean policy (mare liberum) (AB Lapi-an, 2009; J. Kathirithamby-Wells and J. Vil-liers (eds), 1990). Under such conditions, in pas time this island became a haven shelter and strategic settle for maritime ethnic as it has seen now (Rochwulaningsih, 2012).

Despite pluralistic background, the locals also has social and cultural values as the result of ecological adaptation eff orts for maintaining environment condition (Schrieke, 1957). Steward (1955) suggested that there are three core aspects of culture (cultural cores) which are highly responsible for environmental adaptation, i.e.: interrela-tion between technology and environment; behavioral patterns; and religion. Beside, Kaplan and Manners (2000) formulated the cultural cores into three aspects i.e. ideolo-gy, socio-political organizations, and tech-no-economy. In this case, the socio-cultural values clearly constructed as the result of adaptation of ecological conditions in Pa-rang people. Their ethnic background is ma-ritime ethnicity who has migrated, stayed in a desert island, and utilized natural marine resources. According to Koentjaraningrat (1974), socio-cultural value systems could be identifi ed in: (1) knowledge (complex ideas, values, norms and institutions), (2) beha-vior (complex activities), and (3) complex physical products in form of institution.

From those basis points, this paper describes the profi le of Parang island as construction background of socio-cultural value, and discuss it in public education at the island as a remote area. This paper also discusses how the socio-cultural values have been transformed in various education level and the eff ective is? As understood educati-on whether formal, non-formal, or informal, is a strategic media to transform socio-cul-tural value among community.

METHODParang island is determined as a purposive case research considering that refer to per-manent geographical conditions and the ‘mystical word’ infl uence. Parang island is one of groups of big islands of Karimunja-wa Islands sub-district and it is lied in the Java Sea that is considered as remote islands which face some education problems such as low of education level, lack of education infrastructure, low of teacher attendance that is not comparable with students parti-cipation for going to school.

This paper aim to construct a con-

3 Yety Rochwulaningsih, The Role of Social and Cultural Values in Public Education in Remote Island

UNNES JOURNALS

textual objective reality through under-standing of subjective world, therefore this research has implemented a case study using qualitative methods (Stake, in Nor-man K. Denzin & Loncoln, 2000). This method is based on the premise of reality that made up of social interaction (social-ly constructed) and therefore must be un-derstood from the subject itself. The data was collected through methods; in-depth interviews, group interviews and partici-pant observation, and literature study. The interviews were conducted individually using snowball sampling technique, while group interviews were also conducted col-lectively to discuss various issues related to their views, perceptions and opinions about life experiences and their activities in such remote areas (Khan & Manderson, 1992).

RESULT AND DISCUSSIONProfi le of Parang IslandParang is one of the four villages in Kari-munjawa district (Parang, Karimunjawa, Kemojan, and Nyamuk). The island has ap-proximately 708 ha wide with challenging geographical condition. It has very diffi cult access to another island, including the sub-district’s capital in Karimunjawa Islands which is about 7 miles away or three hours sailing. Astronomically, Parang island is located at 5o40’-5o57’ South Latitude and

110o04’-110o 40’ East Longitude. The island is surrounded by group of uninhabited is-lands and it is quite strategic for shipping lanes and trade. The northern border of the island is a nationwide shipping line (Sura-baya-Banjarmasin) which is about 2 miles from the island. As a village, Parang has 4 neighborhoods and 2 community associa-tion as well as several uninhabited islands, such as Kumbang, Kembar, Gosong Selikur, and Gosong Kumbang islands (Karimunja-wa Sub-District Publication, 2012).

From the map, almost 85% of the are-as are covered by waters therefore the only transportation from/to Parang is using boat. Beside greatly infl uenced of season (weather and wind), it is also depend on the number of passengers. So far, there is no daily boat schedule from/to Parang and it is very com-mon for people to rent a one way trip boat in Rp. 400.000 under certain circumstances. In 2012 Jepara has operated KM. Kemujan to serve Karimunjawa-Parang route by charged Rp. 35.000 per person for one way. But it is no longer operated due to high operational cost and unpredictable number of passen-gers.

The geographical conditions cause diffi cult for Parang people to access infor-mation and communication with outside of the island. In order to be able to use ra-dio and television, the people must use a satellite antenna mounted in >15 m height in each home. The electrical power only

Source: Karimunjawa Sub-District Publication, 2012.Figure 1. Map of Parang Island


UNNES JOURNALS

last for 6 hours a day which is exactly can be used from 6 pm until midnight. In that condition force the people buying or being rented a satellite decoder that is very costly if they want to listen radio and watch tele-vision. Therefore getting access on informa-tion is not freely for everyone in the island. Similarly, the communication access is very limited both in mobile signal and location (Satyawan, et.al., 2011). The weak signal is only available around the pier.

Maritime ethnic in the shadow of mysti-cal worldBased on in-depth interviews with some re-sidents in Parang who has age above 65 year old, it can be concluded that all residents are migrant. Most of them are Javanese, it is fol-lowed by Madura, Bugis, Buton, Flores and Malay as showed in the following table.

Table 1. Parang residents based on ethnicity backgroundEthnic Background NumberJavanese 1.684Madura 58Bugis 54Buton 23Flores 14Malay 4Total 1837

Source: Rochwulaningsih, 2013.

Several sources said that the arrival of migrants in Parang island happened gra-dually, started by the stranded fi sherman from Jepara who lost their boat because of storm, it then followed by other fi shermen from various ethnic backgrounds. The mi-grants naturally formed a settlement based on their ethnicity (Vickers, 2009). At fi rst, every ethnicity tends to live according to the customs of their ancestors, communicates with their own language, and chose a life partner from the same ethnic origin. In line with socialization process, the interaction between ethnics become more intensifi ed, it enables them to learn the socio-cultural values of other ethnicities (Anwar et al. 2014). Therefore, it is uncommon to see Ma-

durese, Bugis, Buton speaking Javanese lan-guage fl uently. They can also communicate using Indonesian language. The intensive interethnic relations has caused inter-eth-nic marriages which is also common thing. Their settlement patterns are no longer clus-tered by their ethnicities as before. In the middle of Javanese settlement we can easily fi nd Madurese, Bugis, Buton or other. They even have acculturated forming their new identity as Parang people, especially young people who got less knowledge about their original socio-cultural values from their pa-rents (Rochwulaningsih, 2012).

Although they have a signifi cant chan-ge in their social life as stated above but we can still fi nd the characteristics of Parang as it was in the past. In term of settlement patterns, for example, we can still fi nd the remaining ethnic clusters when we notice composition of ethinics based on the domi-nant ethnic culture in a community at cer-tain location. For example in Neighborhood Groups (RT) 1 almost all residents are Java-nese. Beside in certain area of RT 2 mostly are Bugis. In this case, the plurality has ne-ver interferes with social harmony, because in social life they put togetherness and har-mony at the fi rst stage, so that there has ne-ver any confl icts which is related of ethnic issues.

As a maritime ethnic, 80% of popula-tion lives as fi shermen, but in the west wind season (western wind usually cause big storms so that the fi sherman unable to con-duct their activity in sea), then they shifted to cultivate land. The pie diagram below shows the composition of the population based on their occupation.

Meanwhile, the local fi sherman in Pa-rang has traditional knowledge that is based on natural signs such as stars position, the rustling wind direction, air temperature, etc. It has guided them in fi shing activities. For conducting their activity, they even re-lied on “reading” sky to fi nd position of fi s-hes. The local fi sherman usually conduct mbambang (roaming in the sea) tradition for fi shing. It is usually lasted in many days or even a month. In this case, they won’t go fi shing when the sky is so clear because it


UNNES JOURNALS

is sign of rain, high tide, and storm in the middle of the sea.

Many people considers the island has a strong mystical aura. The residents of Ka-rimunjawa stigmatize that Parang residents has an underdeveloped culture because their life still have surrounded by mystic. Respondent notes that the people in Parang are often demonstrated of the invisible for-ces such as the practice of magic, witchcraft, and so on. This information is mainly con-veyed by respondents from another island but some respondents from Parang also acknowledge it. The stigma is legitimized by folklore which has developed outside of the island at certain times, those who has no good intention to visit the island so they would not able to see the island from a dis-tance and all they see is only white mist. It is perceived as a supernatural power protec-ting the island.

According to the village secretary, he even believes that Parang has older history than Karimunjawa itself. There are two unk-nown sacred tomb in the island, the tomb of Mbah Keramat Kunci. It is located in Kuncen (key master) area and considered as the fi rst inhabitant/ forerunner in the island. The narrative story said the two tomb is known as sailors who had stranded in the island. The locals understand that their ancestor known as sailors. It is not a secret anymore for sai-lors who accidentally crossed the waters of

Parang island will has a strong mystical aura feeling. One respondent even said that he came along from Palembang (South Sumat-ra) just because he heard about the magical power of the island’s fi gure. Furthermore, the location of Mbah Keramat Kunci tomb is in line with the old pier where is located in the eastern side of the island. The natural pier has been formed as a vessel of berths because its calm waters. Even nowadays in the west wind season the Kuncen area is seen to be crowded by big and small ships.

The mystical condition is also colored by Islamic cultural values in the island. As we know, almost 99% residents are mosleam with strong religiosity refl ected in the deve-lopment of pondok (usually held in mosque which can be used to study Islamic and reci-te Quran) in the afternoon and night. There-fore, religious leaders or cleric or Kyai (com-monly known as Mbah) has strong infl uence among community. Every Kyai in the island own a school and students as shown in table below.

From the data above showed that there are fi ve Islamic schools led by fi ve religious leaders in the island. The Islamic schools are merely place to study and recite Koran with constant students. The students usually are not stayed in boarding house. About 15% of the island’s residents had been studied in pondok although in diff erent owners. The largest and the oldest pondok is owned by

Sources: Tabulation of the Primary Data, 2013.Figure 2. Number of Parang residents based on the occupation


UNNES JOURNALS

Mbah Abdul Mukti, his name has been wi-dely known by people eventhough outside of the island.

Islam has evolutionally altered in tra-ditional values through accommodation pattern. For example in tradition to venerate Mbah Keramat Kunci began to turn into a tradition of pilgrimage. The pilgrim usually conduct laku (Java: nenepi) turned into fas-ting, recitation, reading tahlil, especially in every Thursday and Monday night. The st-rong accommodation pattern of traditional values in term of Islam development in the island. We can fi nd easily Islamic culture at the basis of every local traditions such as in choosing the best time for celebration, con-ducting traditional rites, marriage, leader-ship patterns, and other social relations.

The role of socio- culture value in edu-cationSocio-culture value is a basis of every people’s life because it is associated with basic values such as good or bad, right or wrong, usual or unusual that is believed to be signifi cant in ensuring the sustainability development of a society (Koentjaraningrat, 1974). It signifi -cantly aff ects and determines of knowledge system (way of thinking), determines acting and behaving individually or group. Socio-cultural values that will be explored in this paper primarily is in education context that deliberate eff ort and is intended to develop individual potential to develop community, nation, and even the state. The discussion about socio-cultural values in education will be based on the Indonesian Law of National Education System and divided into three ca-tegories: formal, non-formal education and informal education.

Formal EducationThe condition of formal education in the island is not signifi cantly developed yet. The education level of the population is very low. About 94% of population who has never gone to school or did not complete primary school, 4% who has completed pri-mary school, 1% has completed junior high school, 1% has completed high school, 3 % has completed vocational school (D-1 and D-2), and 3 persons got Bachelor’s degree as depicted below.

Nowadays, formal education which is conducted in Parang is facing impor-tant issues in limitation of human resour-ces, education infrastructure, and access of communication and information. In tal-king of education infrastructure, the island has provided 3 elementary schools. Before 2005, there was only one elementary school founded in the 1970s and then growing into several elementary schools. Beside primary school, the island also provides one junior high school which is a branch of Karimun-jawa junior high school and became auto-nom as Parang Junior High School in 2005. Beside of public education, the other higher education conducted by Islam organization was also available in the island, it was Senior Hig School Safi natul Huda (Madrasah Aliy-ah) but unfortunately it was closed in Sep-tember 2012 due to shortage students. Furt-her data explain about formal education in Parang Island can be seen in table 4 below.

The table shows that there are public primary schools and junior high schools in Parang in average of 10 students per class in elementary schools and 59 students per class in junior high school. The average exactly number does not represent the

Table 2. Number of Pondok based on the owners and students

Owner Number of Students4-15 th 15-35th 35-50 th > 50 th Total

Mbah Madun 0 6 25 24 55Mbah Abdul Mukti 40 3 7 11 61Mbah Masturi 0 5 8 9 22Mbah Zuhri 12 20 0 0 32Mbah Mujahidin 21 25 3 1 50

Primary Source: Primary Data, 2013.


UNNES JOURNALS

situation in every school because in SD N 1 and SD N 2 Parang, there are only 5-7 students in each class. There are also two kindergartens managed by 5 voluntary local teachers with average 23 students in each class. The elementary and junior high schools are public schools, although it is public schools not all of teachers are of civil servants. Some of the teachers are

either voluntary or temporary teachers. As the composition of employment status of teachers in the island we can see in table below.

Figure 5 shows that most of teachers in Parang are civil servant but only a few of them are temporary teachers. Most of the temporary teachers comes from Parang

Sources: Rochwulaningsih, 2013.Figure 3. Population by education level parang island formal

Source: Primary Research Data, 2013.Figure 4. Number of student participation elementary and junior high school in Parang 2011-2013


UNNES JOURNALS

and another islands in Karimunjawa sub-district. The number of students in Parang relatively small compared to other places in Indonesia that supported by a suffi cient number of teachers. Proportion of teachers and students in the island can be seen in Fi-gure 6 below.

Figure 5. Number of teachers in Parang based on enrollment status

Source: Primary Research Data, 2013.

Figure 6. Proportion of teachers and stu-dents parang villagep g g


The data above shows that ratio of te-achers and students in Parang schools are ideal, i.e.: 1: 6 for elementary school and 1: 9 for junior high school. However, the cal-culation is made based on written number of teachers and students. In fact, the teach-ers are not always attend in schools, it cause learning process in classroom is distracted because the teacher is not there. Similarly, the administration of the school’s academic calendar is not strictly applicable as in other public schools in Indonesia. The academic year will be started one week later and will be ended one week earlier than the natio-nal education calendar with duration 1 hour shorter per day. This condition refl ects of

low discipline habit in formal education en-vironment and it is caused by internal factor such as low of public awareness in term of the importance getting formal education or perhaps because most of teachers are comes from outside of the island and they do not have a proper appreciation and support for working in remote area. The proportion of teachers based on their origin can be seen in Figure 7 below.

Figure 7. Proportion of Teachers in Parang Based on Region of Origing g


Some teachers admit that to be a te-acher in the island is a hard option and need a consequences because of the geographic condition. The education in the island is facing problems of lack of attention from government which is only equipped by te-aching materials that are not consistent and suitable with development of teaching media and the curriculum’s demands, for example: because of the absence of electri-city and computer, ICT subject is only based on theoretical knowledge. Some subjects must be elaborated by the local values to construct students idea as one of the mem-ber of the community, so that teachers are not only conducted curricula but also able to develop by accommodating the local con-tents (Shepard 2008). Moreover, the infra-structure condition of SD N 3 Parang is very poor (ramshackle building, narrow space, and grungy) it is not feasible to implement formal education process. Therefore, com-petence and professionalism demands is very diffi cult to be realized in Parang. The condition of human resources refl ects the condition of teachers’ qualifi cation based


UNNES JOURNALS

on their level of educations can be seen in the following chart.

Figure 8. Qualifi cation of teachers in Pa-rang based on educational level


The data in Figure 8 shows that te-achers who completed bachelor degree in the island has increased. However, there are only three certifi ed teachers and they have distributed in SD N 1 and SD N 2 Parang. It is diffi cult for teachers to be certifi ed because the certifi cation requi-rements are not only demanded a bachelor degree, but also according of the work allo-

cations and competencies. Therefore, some teachers are promoted to have Teacher Edu-cation Training Program, it is a course to support their professionalism. The actual goal is teacher’s right to get certifi cation. Most of them argued that the government’s attention on their plight is still low although they has been provided special allowance in about Rp. 400.000/ month, yet it does not worth compares with transportation cost to support their mobility.

The limited and underdeveloped con-ditions of public education management in the island, contribute to the improvement of learning substance quality by inserting social-culture values as subject contents. Referring to Steward (1955), Kaplan and Manners (2000), and Koentjaraningrat (1974 and 1998), the values are refl ected in strate-gic issues such as multiculturalism, mutual cooperation, unity and mutual assistance in the level of knowledge or ideology, attitudes and behavior as well as in a concrete of exis-tence.

Source: taken on May 10th -11th, 2013.Picture 1. A Classroom condition in SD 3 Parang; A Teacher’s room condition in SD 3 Pa-rang; A teacher teaching in a class with 4 students in SD N 2 Parang; A Classroom condition in SD 2 Parang (From left to right to down; )

Multiculturalism as the capital of social harmony The locals as a maritime multi-ethnic so-ciety is a diverse of cultural backgrounds (Tilaar, 2004) and plurality in mutual recog-nition and appreciation atmosphere, and the willingness to tolerate and live side by side in peaceful coexistence and harmony. These values are supported by their egali-

tarian and open character towards cultural and external infl uences. Its egalitarian and openness is refl ected in acceptance of teach-er existence who mostly comes from outside of the island. This situation has strengthen the opinion that maritime culture and com-munity is more multicultural characteristic than rural communities (Vlekke, 2008).

Multicultural topic as a knowledge


UNNES JOURNALS

has discussed in some subjects such as So-cial Sciences (IPS) and Citizenship Educa-tion (PKN). The knowledge become more meaningful because it has matched with the values of community and therefore, sociali-zation and enculturation is essential mat-ters in multiculturalism can be carried out eff ectively through the learning process in schools. In this case, formal education has directly or indirectly transformed the kno-wledge about multiculturalism in reality. For example, when there was new student from Sumenep Madura, he defi nitely has diff erent culture and was unable to speak Indonesian or Javanese language, but no one in SD N 3 Parang insulted or bullied him. The students even tried to help him both inside and outside of classroom so that he could catch up the lessons. This condition force him to learn Javanese, it is in line with the role of local culture dominated in the school, mostly the students will learn to talk and write their new culture and language (Lemke, 2001). The teachers admit that the case is a good example of multiculturalism is very helpful for adaptation process of new comer, as the new student also said (Inter-view, 12 May 2013). Moreover, the teacher found it’s easier to discuss multiculturalism topic in the classroom since it is not only knowledge but it has become the basis of every student’s attitude and behavior.

The same teacher told about a similar case that happened to a student with mi-xed Buton and Bugis ethnic backgrounds. He was able to speak Indonesian but found diffi culties in Javanese since none of his fa-mily spoke the language. However, he could easily overcome the diffi culties because his schoolmates were very helpful in Javanese subject (Interview, 11 May 2013). Indeed the majority of students and teachers in Pa-rang are Javanese so that besides Indonesi-an language, Javanese is frequently used in the classroom. In this case, students from diff erent ethnic background such as Madu-ra, Buton, Bugis, and Malay are assisted by other students or teachers to accelerate the learning process. To do this, teacher must have creativity. For example, one of Indone-sia Language teacher in Parang junior high

school admitted that sometimes all students involves to drama performance in the class. In this drama, students are required to use their native language. It is intended to make students learn and understand that multi-culturalism as their ‘ideology’ and make it as capital in creating a social harmony.

Sambatan establish social conscious-ness among studentsRefering to Koentjaraningrat concept (1974), sambatan is a form of voluntary assistance workers in mutual aid system which is in-tended to help their social environment (In-donesian must familiar with gotong royong). Its activity such as repair and build house, held a celebration party, etc. It is a strong traditions and they works voluntary or un-paid. Although they are unpaid or volunta-ry, the intent owners usually give something back with giving people food that had hel-ped them. As a reciprocal relationship, for the owners, sambatan is very useful and al-leviated burden of the owner work. In other hand, the society feels please to help the ow-ners so that can ease the owner’s burden. At the time of sambatan activity, it is a process of interaction and communication between residents to bring intimacy and social cons-ciousness which can be a synergy for benefi t and social prosperity.

In formal education, especially in pri-mary level, thus strength tradition seems to be adopted and developed as a media for de-veloping social consciousness as well as ex-perienced by students and other members of community. It can be seen in gotong royong activities in school, for example in cleaning up and beautify the environment within the school and surrounding area. Although it is only incidentally and rarely performed (per year) especially in celebration of the inde-pendence anniversary, the school rules also provide enough ‘space’ to preserve samba-tan traditions. If some students will absent to school because of conducting sambatan, so there will be any permissiveness from te-achers and other students. It has been expe-rienced Bn, a fourth grade primary students in Parang, he did not attend school because he followed sambatan on his neighbor who


UNNES JOURNALS

was built a house, and his absence in school was remain excluded by classroom teacher (Interview, 12 May 2013). From the teacher point of view, following sambatan for stu-dents is good experience, because it has a social consciousness to ease the burden of others (neighbors). It is valuable and po-sitive, so that the school will be obliged to preserve thus tradition as a social conscious-ness (Geertz, 1990).

Source: taken on May 10th 2013; Picture 2. Sambatan tradition in Parang

Togetherness and helping each other as a core values for constructing social solidarityRoutinely, the locals face isolated condition problems which are caused by bad weather, big waves, and storms that prohibited for shipping. This conditions later became the constructed a basis of social solidarity. In its development, togetherness and mutual helpfulness are instilled in a formal educa-tion. Through extracurricular activities like scouts, which is held once per week, and all of the students respectively following thus activity. As Rochwulaningsih et.al. stated that in several events and Independence day the students and teachers organize a camp which is participated by another students whose comes from out of the island, it so-metimes held in Karimunjawa as a center of government sub-district (Rochwulaningsih, et.al., 2014).

In camping events usually students divided into many groups and they has car-ried everything (such as bring and fulfi ll their daily living necessary, following com-

petitions, etc.) through accentuate the prin-ciples of solidarity and mutual helpfulness. Teachers are trained and always accompany them as trustee brother. For the implemen-tation of togetherness and mutual helpful-ness among school pupils in Parang and the other islands, it is looked very strong cha-racter and a prototype as remote island’s children. Thus point case, some primary students from the outer islands of Karimun-jawa should follow the competition. Usual-ly they are accompanied by their teachers. This event also obligate students to stay in residents, teachers, friend house freely.

Moreover, solidarity and mutual help-fulness also developed in learning process at schools by teachers (Keesing, 1989). Un-common conditions some schools in Parang is emptiness teachers in classrooms for seve-ral reasons (meetings, training, family, etc.). It is obligate them to go to the outer islands and left their duty and job. Transportati-on from and to Parang is so erratic vessels schedules which is depended on availability and feasibilities of weather. In such condi-tions, it is unable to predict when the teach-ers will be come back to Parang, therefore they are usually replaced with temporary teachers, called GTT (Guru Tidak Tetap or temporary teachers) who are mostly locals. Moreover, there is a policy that education in islands should not be left without any te-achers. They are automatically required to develop solidarity and mutual helpfulness as always ready to be a substitute teachers at certain conditions (Geertz, 1990). The scarcity of teachers at certain conditions is major problems in Parang, because most of them comes from outside of the islands, and perhaps there are any opportunities for tem-porary teachers although with a low salary, which is just Rp. 300.000, - per month.

Interestingly it has never any confl ict between civil servant (Pegawai Negeri Sipil) and the GTT, contrary they even working to-gether and helping each other to avoid any chaos in learning process at schools. It has been realized by teachers and community leaders in Parang. They realize the teacher conditions who have served and sacrifi ced a lot for locals, if they will be late and unable


UNNES JOURNALS

to teach on time, there must be any techni-cal issues related to transportation and na-tural conditions. Instead, the teachers are very understanding and support the GTT teachers. Even it has something incentives sharing with the temporary teachers, unity and helping each other among teachers is strong. Finally it can be used to construct so-cial solidarity especially on education prob-lems in Parang and another remote islands.

Non-formal EducationAccording to the National Education Law, non-formal education is any education beyond the formal education that can be structured or staged in the implementa-tion. Therefore, in this context of Islamic education is a form of non-formal educati-on that can not be separated from the role of society’s and their socio-cultural values. There is only one Islamic education that provides non-formal education in religious fi eld (Islam) in Parang Island, namely Mad-rasah Diniyah Mathali’ul Huda.

Madrasah Diniyah Mathali’ul Huda, themedia of religiosity formationAs the only religious non-formal education institution in Parang, this school held start at 2pm-4.30 pm and has a duty to transfer Is-lamic religious values to children and to me-diate the transformation of socio-cultural values in accordance with the faith of Islam. Therefore, madrasah diniyah Mathali’ul Huda has a strategic role in forming religio-us young generation that relies on socio-cul-tural values of the locals.

As for the learning process in Parang, this school curricula referred to NU Maarif institution in Jepara. The Islamic education has six classes consisted of 20-25 students in each class. The teaching system is almost in line with formal education system. Stu-dents are wearing uniform, they carrying a bag fi lled with books and pencils. In the classrooms, they tend to listen to the teach-er when they explain the lesson, and write them down. Less critical questions arise and develop among the students, yet persistence and compliance is more prominent. To eva-luate the learning outcomes, there is semes-

ter fi nal exam called imtihan organized by the school. The exam questions is directly sent by NU Ma’arif institution in Jepara and every students equipped performance re-port book. The school’s tuition fee is ranging from Rp 10.000,- to Rp 15.000, - per month for each student.

The learning process is guided by the Outline of Basic Teaching (GBPP) from NU Ma’arif Institute of Education of Jepara. There are 14 subjects taught in this school, namely: monotheism, morality, Tahajji and Imla’ (dictation), Tajweed, Qiro’atul Quran and Tafseer, Fiqh, Arabic, Nahwu, Sho-rof, Tareh, and ke-NU-an (Ahlusunnah wal Jama’ah). There are 11 teachers in the school and they always attend to the school in ac-cordance with a predetermined schedule. It is given of the limited number of teachers compared to the number of subjects, so that sometimes we can fi nd teachers that teach two subjects.

The transformation of religious values strongly and specifi cally occurred as seen from the subjects taught. By giving such subjects, the students are expected to have guidelines and ability to apply the religious knowledge in their lives when it’s dealing with God and community. For example in Morality subject, the students are taught about the attitude of children towards their parents, friends, the older people; the values to tolerate each other; to the issue of respect for diff erence. According to an Akhlaq sub-ject teacher, he had been teaching the sub-ject using the book of Ala’la (year 1-4) and Taisirul Kholaq (year 5 and 6), and found that the values contained in the book actu-ally were universally applicable. The other subjects such as Fiqh, Tawheed, and Tajweed are vertical foundation (relationship with God).

Islamic syncretism accentuate balance and harmonic lifeThe interesting fact can be found that there are any tendency of accommodation, social cohesion and cultural values align with the Islamic teaching model that developed in madrasah diniyah Mathali’ul Huda Parang. Thus potential pattern produced a syncre-


UNNES JOURNALS

tism adaptation model that was oriented on the recognition and appreciation of local values . Through school’s curriculum kno-wn that Islamic-leaning which has been developed foremost section is Ahlusunna wal Jamaah, it has been became the Islamic identity of students, teachers, and ordinary people in Parang. It is indicated by the exis-tence of subject Ke-NU-an. Through this subject, the teacher actually wants students to understand Aswaja which is become the real Islam followed by a whole community in the island. Therefore, as part of jamaah and jamiyyah in NU, students in madrasah as young generation are equipped how Islam was interpreted and put into action accor-ding to Aswaja.

Strengthening of religious values in the younger generation becomes very im-portant and fundamental, because they are determinants to be future owners of the island. Therefore, through education in madrasah, Islamic identity has developed together with the community. It has been instilled Islamic which grounded locally as they getting known in school or madrasah. This eff ort seemed to indicate the integra-tion between purposes of formal and non-formal education. Teaching and learning activities in classical are still maintained, so students have internalized religious values e.g, humble among others, obey and also respect their parents and teachers.

Source: taken on May 11th, 2013

Picture 3. Who are free time in classroom (left), conditions of learning activity (right)

Islamic values accommodate local cul-ture has become social identity in Parang Island. Being a common identity expressing social-culture life in madrasah as non-for-mal education as important factor as media to transform and preserve tradition . In the context of practical interest, madrasah take part economically in preparing people to de-velop themselves in all cultural products to support of the government, educationists, and community leaders to build and deve-lop the village economy which is based on eco-religion tourism that is diff erent from another areas in Karimunjawa Islands.

To succeed eco-religion tourism, the locals has placed the education as most

ideal media. Madrasah is not only presented materials in order to provide good under-standing about environment of young peop-le but also how to preserve the natural envi-ronment taught by Al-Quran and Hadis. So it can be synchronized with Karimunjawa National Park who has been taugh a subject in Marine Environment Education BTNKJ or Pendidikan Lingkungan Kelautan. It is tend to provide a good knowledge and un-derstanding of young people about the na-tural preservation as a living environment.

Informal EducationIn Parang island, there are several activities can be categorized as informal education,


UNNES JOURNALS

namely transformation values among the family, community and pesantren. Family is the most eff ective media transferring values in the context of raising awareness of multi-culturalism among locals. Most of the locals family is also institution that occupies a cen-tral position in thus process, because from family people undergoing fi rst socialization and internalization of local knowledge and social values.

Family as social-culture values trans-formerLocal cultural values are embedded from ge-neration to generation by parents in Parang, it is naturally proceeds to build on their commitment for always maintaining, res-pecting, and developing of local culture. As an example related to the history of Parang colored by mythical existence of the unseen world, especially for immigrants who are not able to maintain behavior and attitude whi-le in Parang. It is believed by a whole local community included parents that transform their knowledge and belief in mythical exis-tence to children by folktales (White & Klei-ne, 2002).

Their natural habits and life in ocean, shapes their attitudes and behaviors which can be adapted to the marine environment, usually it is aff ected by the natural conditi-on. Their knowledge and understanding on fi sh and sea biota cycles has been learnt sin-ce their childhood from generation to gene-ration through indigenous learning system transmitted by their parents (Alfi an, 1986). Their competence to know natural symp-toms without apprehension is a learning process through concrete experiences that developed in indigenous learning system of family and society environment. That such abilities in Javanese called Ilmu Titen.

In terms of distributing ilmu titen by invites boys to help parents to go for mbam-bang at sea. This activity has a meaning to transform traditional sea knowledge that has been passed from generations. Some educated parents has awareness to not in-cluding their children going to the sea in schools time, so there is no excuse for the kids to miss their schools.

Forming Islamic Identity of Parang through FamiliesIt is important that the role of family in Pa-rang, especially in the process of establis-hing an Islamic community until become synonymous with the Parang’s Islamic identity. It means that all Parang residents as a devout follower (moesleam) colored by implementation of good religious worship prayer congregation, they chant at the pon-dok in their daily life. The family has an im-portant role also imparting religious dimen-sion, which is associated on a relation with man (horizontally) and to God (vertically) (White & Kleine, 2002). As Parang’s youn-ger generation, they are always taught by their parents to be able putting themselves in an adaptive manner wherever they are. Some parents acknowledged by involving children in social activities such as samba-tan, children can get along their social life with high empathy, so they have sensitive-ness to feel and understand diffi culties of the others. Even at the higher levels they are expected to be role models, so that someday when themselves in the midst of the com-munity, they will always be respected and valued, because the goodness of their heart and their love of helping each other.

Meanwhile, religiosity dimension in Parang’s families especially those that are associated on a relation vertically measured by understanding and action concretely as servants of God (kawula). Aware with this position, people are always trying to put themselves appropriately in vertical rela-tionship with God as do the fi ve times ob-ligatory praying at mosques together, recite Al Qur’an, study Hadis and other classical texts (kitab) in pondok, and to understand Islamic law (syariat) related to worship and relationship with fellow as human beings (Thohir, 2005).

Embedding syariat to children as young generation in Parang, parents or fa-mily is get used to carry out important du-ties such as praying, recitation Qur’an, and study Hadis in pondok. For example, it is shown by Udn and Myng’s family. Both of these families obligate their children comes to learn and recites Quran in pondok since


UNNES JOURNALS

pre-kindergarten and after undergoing for-mal education as stated by Mr. Myng’s be-low.

I have obliged my grandson to go to mad-rasah in the afternoon. It is conducted every day after he is having formal school. My granddaughter at class 2 in madra-sah Matholiul Huda meanwhile in the formal school he is in 4th grade. I think because he does not yet smooth in rea-ding Quran so he must repeat the lesson again and again. For me, studying Islam is very important than everything in this world. Since I was kid here, my father and grandfather had educated me to become a good Muslim, so that in my age now I have to implement it to my grandson, it is my obligation. Additionally when I was in home, I also invite him to pray together (jamaah) with other family members at midday (lohor) and Asr time (Interview, 10 May 2013).

The statement above is not much dif-ferent from Mr. MYG, Mr. UDN as Flores claims have become more religious after he resides in Parang, also has such experience. Therefore, they instilled religious values to his three children as an obligation to carry out syariat exemplify to them directly. Ac-cording to him, to instill religious values in young people nowadays, the impor-tant things to do is parents should give an example fi rst, if it is not, then there will be any absence of coercion in worship, then it is inappropriate. He admit even though pray-ing is obligatory for anyone, but the most important obligation is to make it not as a compulsion.

CONCLUSIONThe locals show a prototype of remote is-land communities which are patterned mul-ticultural because it has diverse ethnicities background although they are as one entity. As a maritime ethnic, they have characteris-tics, openness, egalitarian, religious, res-ponsive, and accommodating of outside in-fl uences and they have high adaptability to interaction with others. The socio-cultural values that have been shown plays impor-tant role in public education both in formal,

non-formal, or informal education.In formal education, to accommoda-

te the social values of local culture in the learning process, the schools can develop teaching materials and strengthening sub-stance a basic value of multiculturalism into the establishment of social harmony. Vario-us interactions occured in a class establish multicultural values which can strengthen their identity as maritime ethnic. The eff orts to establish identity is still obstructed by human resource factors in school. The role of teachers as educators has consequence to explore the potential and diverse of lear-ners, but in reality only a few teachers who have potential capabilities can develop the awareness of multiculturalism.

The other values such sambatan and mutual assistance (gotong royong) as a ma-nifestation of reciprocal relationship among the members of community, it is proved to be eff ective for social solidarity that can be a good capital for creating and maintai-ning harmony and betterment society. The Sambatan tradition is very strong in mutual aid system, even in school environment has adopted and developed as a medium to de-velop a social conscience as well as the stu-dents community. Therefore Sambatan as powerful and positive value in Parang, and the schools feels obliged for participating, preserving, and developing this social con-sciousness.

Togetherness and helping each other transformed since long time through non-formal and informal education. Madrasah as a kind of non-formal education in Parang also play a strategic role in strengthening the religious values that ingrained in society and family. By involving the whole subjects in madrasah became amplifi er in enforcing syariat (Islamic laws) in both vertical and horizontal relationships. Meanwhile, family become the frontline in instilling the values . Parents and family are used to carry out important duties such as praying, recitation Qur’an, and study Hadis at pondok as their daily life.

The local people have been developed potential education community which can be used to conduct transaction process and


UNNES JOURNALS

adaptation among themselves with surroun-dings. Therefore, in balancing educational materials based on local values in schools, madrasah, families, and communities, pon-dok is one of the fi rst stage of a whole educa-tional process model based on local wisdom or indigenous knowledge. As understanding that education is always expected to evolve according to the needs of society.

REFERENCES

Alfi an. 1986. Transformasi Sosial Budaya dalam Pem-bangunan Nasional. Jakarta: UI Press.

Anwar, S. J, et.al. 2014. The Impact of State Interven-tion on Social Capital of Fisherman Commu-nity in Small Islands. Jurnal Komunitas. 6 (2): 246–59.

Geertz. C. 1990. “Local Knowledge” Further Essays in Interpretive Anthropology. USA: Basic Books Inc.

Wells. J. K. and Villiers. J. (eds). 1990. The Southeast Asian Port and Polity: Rise and Demise. Singa-pore: Singapore University Press.

Kaplan, D. and Manners, A. A. 2000. Teori Budaya translation ed by Landung Simatupang. Yog-yakarta: Pustaka Pelajar.

Keesing, R. M. 1989. Antropologi Budaya. Suatu Pers-pektif Kontemporer. Translated by Samuel Gu-nawan. Jakarta: Penerbit Erlangga.

Koentjaraningrat. 1974. Manusia dan Kebudayaan di Indonesia. Djakarta: Djambatan.

Lapian, A. B. 2009. Orang Laut, Bajak Laut, Raja Laut: Sejarah Kawasan Laut Sulawesi Abad XIX. Ja-karta: Komunitas Bambu.

Lemke, J. L. 2001. Articulating Communities: Socio-cultural Perspectives on Science Education. Journal of Research in Science Teaching. 38 (3): 296–316.

Pemerintah Kecamatan Karimunjawa. 2012. Selayang Pandang Kecamatan Karimunjawa.

Rochwulaningsih, Y. 2012. 2011. Land Tenure Transfor-mation in A Remote Islands : A Case of a His-torical Sociology Prespective in Karimunjawa. Journal Coastal Development. 15 (1): 82–93.

. 2012. The Teaching Model Based on Cultural and Local Wisdoms for Improving Quality of Spe-

cial Service Education in Remote Island Jakar-ta: Final report in National Strategic Researcch funded by Directorate of Higher Education Ministry of Education and Culture Republic of Indonesia.

———. 2012. “Marjinalisasi Etnik Maritim di Kepu-lauan Karimunjawa” in Asep Karsidi, Sobar Sutisna & Aris Poniman. NKRI Dari Masa Ke Masa. Jakarta: Sains Press.

Rochwulanigsih, et.al. 2014. Pattern of Center Pe-riphery Relationship in Small Islands: A Case Study in Karimunjawa Islands, Indonesia.” In-ternational Journal of Marine Science. 4 (22): 197–209.

Schrieke, B. 1957. Indonesia Sociological Studies. Bandung: Van Hoeve.

Shepard, A. 2008. The Role of Assessment in a Learn-ing Culture. Educational Researcher. 29 (7): 4–14.

Steward, J. H. 1955. Theory of Culture Change. Ur-bana: University of Illionis press.

Sunito, S., et.al. 2011. Pengawasan dan Pengendalian Partisipatif Terhadap Peralihan Penguasaan Tanah: Wilayah Pesisir dan Pulau-Pulau Ter-pencil Karimunjawa. Jakarta: Balitbang BPN.

Thohir, M. 2005. Orang Islam Jawa Pesisiran. Sema-rang: Fasindo Press.

. 1998. Beberapa Pokok Antropologi Sosial. Jakarta: Dian Rakjat.

Tilaar, H.A.R. 2004. Multikulturalisme: Tantangan-tantangan Global Masa Depan dalam Transfor-masi Pendidikan Nasional. Jakarta: Grasindo.

Vickers, A. 2009. Peradaban Pesisir: Menuju Sejarah Budaya Asia Tenggara. Denpasar: Pustaka Larasan-Udayana University Press.

Vlekke. B.H.M. 2008. Nusantara: Sejarah Indonesia. translated by. Samsudin Berlian. Jakarta: KPG-Freem Institute.

White, J. M. and Kleine, D. 2002. Family Tehories. New York: Sage Publications.

Interviews :Interview with Udn in May 11th 2013.Interview with Myg in May 11th 2013.Interview with Hry in May 12th 2013.Interview with Dhn in May 12th 2013.Interview with Mhd in May 11th 2013.Interview with Str in May 11th 2013.Interview with Ags in May 11th 2013.

jurnal komunitas 7 (1) (2015): 25-36. doi: 10.15294

Documents